L'A. se penche sur la pensée de saint Thomas d'Aquin pour en lever les ambiguïtés apparentes, notamment au sujet de l'âme. Il définit cette dernière comme forme du corps mais elle subsiste en elle-même. Comprendre se fait sans organe corporel en la conversio ad phantasma. L'abstraction appréhende la forme pure et aussi l'essence avec la matière commune. La substance est à la fois individuelle et universelle. La conversio ad phantasma décrit l'abstraction initiale. L'A. définit ainsi aussi l'intelligere, la ratio et (...) l'intellectus en en levant les ambiguïtés. Saint Thomas d'Aquin passait facilement d'un ordre à l'autre, essentiel ou existentiel, parce que dans sa vision hiérarchique de l'univers chaque unité se transcende vers une unité ultérieure jusqu'à ce que Dieu soit atteint. (shrink)

L'A. se penche sur la pensée de saint Thomas d'Aquin pour en lever les ambiguïtés apparentes, notamment au sujet de l'âme. Il définit cette dernière comme forme du corps mais elle subsiste en elle-même. Comprendre se fait sans organe corporel en la conversio ad phantasma. L'abstraction appréhende la forme pure et aussi l'essence avec la matière commune. La substance est à la fois individuelle et universelle. La conversio ad phantasma décrit l'abstraction initiale. L'A. définit ainsi aussi l'intelligere, la ratio et (...) l'intellectus en en levant les ambiguïtés. Saint Thomas d'Aquin passait facilement d'un ordre à l'autre, essentiel ou existentiel, parce que dans sa vision hiérarchique de l'univers chaque unité se transcende vers une unité ultérieure jusqu'à ce que Dieu soit atteint. (shrink)

L'exégèse de E. Schweizer dans Jesus : The Parable of God est construite sur un a priori protestant qui rappelle les positions théologiques de K. Barth et de R. Bultmann. La suggestion de substituer «parabole» à «sacrement» comme catégorie fondamentale pour une compréhension de Jésus conduit à considérer les positions catholique et protestante au sujet de l'analogie et de la liberté. Le contraste révèle en fait beaucoup de ressemblances quant à la structure fondamentale de la pensée, et la divergence d'accentuation (...) peut être dépassée par une philosophie et une théologie qui se préoccupe d'abord de la liberté et seulement ensuite des natures. Certaines considérations sont offertes ici en vue d'un progrès oecuménique. (shrink)

ABSTRACTThe negativity bias is the tendency for individuals to give greater weight, and often exhibit more rapid and extreme responses, to negative than positive information. Using the Deese-Roediger-McDermott illusory memory paradigm, the current study sought to examine how the negativity bias might affect both correct recognition for negative and positive words and false recognition for associated critical lures, as well as how trait neuroticism might moderate these effects. In two experiments, participants studied lists of words composed of semantic associates (...) of an unpresented word. Half of the lists were comprised of positive words and half were comprised of negative words. As expected, individuals remembered negative list words better than positive list words, consistent with a negativity bias in correct recognition. When tested immediately, individuals also exhibited greater false memory for negative versus positive critical lures. When tested after a 24-hr delay... (shrink)

SummaryIt is shown that the concept of understanding cannot be reduced to a combination of knowing that, knowing how, and knowledge by acquaintence. First, it is shown that understanding and knowledge have different objects. Then “understanding what” is analyzed along Aristotelian lines. In the central part of the paper it is shown that understanding objects defined by constitutive rules involves a non‐propositional component. This notion of “understanding” is shown to cut across the humanist‐scientist dichotomy.

SummaryWe need to classify emotions as objectual and non‐objectual. Some of the objectual emotions are dependent on the characterizations of their objects. So in these cases reason guides the emotions. But there are also other cases in which the conceptual dependency goes the other way. in the case of aesthetic judgments and certain types of judgments involving purpose, or compassion, the ability to make these judgments is dependent on being in certain emotional states. Thus in some cases emotions aid and (...) supplement reason.RésuméNous devons classer les émotions comme objectuelles et non objectuelles. Quelques‐unes des émotions objectuelles sont dépendantes des caractéristiques de leurs objets. La raison guide alors les émotions. Mais il y a aussi des cas ou la dépendance conceptuelle suit ?on;autres voies. Dans le cas de jugements esthétiques et de jugements comportant des buts, ou de la compassion, la capacityé de porter ces jugements est dépendante de certains états émotionnels dans lesquels se trouve le sujet. Ainsi, dans certains cas, les émotions aident et completent la raison.ZusammenfassungWir müssen die Gefühle in objektuelle und nicht‐objektuelle einteilen. Einige der objektuellen Gefühle sind von der Charakterisierung ihrer Objekte abhängig. In diesen Fällen lenkt die Vernunft die Gefühle. Es gibt aber auch Fälle, in welchen die begriffliche Abhängigkeit umgekehrt verläuft. Im Falle von ästhetischen Urteilen und von gewissen Urteilen, die Zwecke oder Mitgefühle betreffen, hängt die Fähigkeit, solche Urteile zu fällen, davon ab, dass man sich in bestimmten Gemütszuständen befindet. So kommt es, dass in einigen Fällen Gefühle die Vernunft unterstützen und ergänzen. (shrink)

This book is a collection of papers on the metaphysics and natural philosophy of John Buridan (ca. 1295-1361), one of the most innovative and influential ...

Open peer commentary on the article “Exploring the Depth of Dream Experience: The Enactive Framework and Methods for Neurophenomenological Research” by Elizaveta Solomonova & Xin Wei Sha. Upshot: This commentary aims to sharpen the conceptual distinction between the breadth and the depth of dream experience. I discuss several possible readings and argue that the best one construes breadth and depth as distinct but complimentary research strategies distinguished not just by the kinds of evidence they rely on, but also by the (...) degree to which different types of data are integrated and focused on the same experiential episode. I identify promising candidates for depth approaches and challenges for future research. (shrink)

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain (...) in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

Routley- Meyer type relational complete semantics are constructed for intuitionistic contractionless logic with reductio. Different negation completions of positive intuitionistic logic without contraction are treated in a systematical, unified and semantically complete setting.

In an article in an earlier edition of the Journal of Medical Ethics (1) Dr Iglesias bases her analysis upon the mediaeval interpretation of Platonic metaphysics and Aristotelian logic as given by Aquinas. Propositional forms are applied to the analysis of experience. This results in a very abstract analysis. The essential connection of events and their changing temporal relationships are ignored. The dichotomy between body and soul is a central concept. The unchanging elements in experience are assumed to be more (...) real than the actual world of experienced process. Such a view makes the analysis of the temporal factors in experience impossible. Its abstractness is quite unsuitable for the analysis of the ontological structure and development of the neonate from fertilisation to birth. A N Whitehead made the notion of organism central to his philosophy. He refused to place human experience outside nature, or admit dualism. His philosophy of organism is an attempt to uncover the essential elements connecting human experience with the physical and biological sciences. Time, change and process are, in his view, more real than the static abstractions obtainable by the use of the fallacy of misplaced concreteness. Use of the latter negates the essential connectedness of events and the importance of temporarily and change (2). In this paper I argue that the embryo, being an organism, is not analysable in terms of thinghood. It is a process. To apply Aristotelian logical concepts to it is to distort the real nature of the datum. (shrink)